by Fr. Tim Kelly The appearance of Integralism within the Roman Catholic Church is usually related to the Modernist controversy during the reign of Pius X (1902-1914). But it is possible to see the roots of this phenomenon in the rejection of liberal theological thought in 1863 by Pope Pius IX. Indeed, I believe that the tendency to this belief has roots in the heresies of the Patristic period of the Early Church. 1. What is Integralism? Integralism views Catholicism as a systematic whole, a seamless garment which must be accepted fully and without exception. Gary Wills, in his book “Why I am a Catholic” writes that Integralism saw Catholicism as a systematic whole, “each part connected with all other parts, and therefore all of equal weight. Criticize one part and you have denied the whole. Each outwork is as precious as the inner citadel. The Scholastic philosophy is as important as the Gospels, because it has perfected the defense of the Gospel’s authority. The hierarchical state is as important as the monarchic papacy, since one supports the other. The ban on freedom of speech is as important as the Creed, since the latter is endangered by indulgence of the former.” 2. Integralism and Biblical Historical Criticism. Integralism grew during the nineteenth century as a response to the increased use and acceptance of historical studies. The discipline of modern historical research appeared to undermine many of the traditional devotions to which Catholics had become attached. Many hagiographical accounts were revised substantially under the scrutiny of scholarship and some legends and pious stories were found to be inventions. The integralist mentality saw this development as undermining to the very basis of Catholic belief. They failed to make the necessary distinction between the essentials of the Faith and elements of popular piety. Along with many Protestant integralists, these Catholics rejected the work of biblical exegetes who sought to apply the methodology of historical research to the Bible. It became necessary to defend traditional exegesis of the Bible, particularly of the Creation stories, since to admit that these accounts were not historical would be to open up the possibility that other traditionally-held beliefs would then be questioned. The sad result was that integral Catholics defended the indefensible long after the scientific community and the common opinion of the academic community had proven otherwise. 3. Integralism and the post-Vatican II Church. At the beginning of the conclave to select the successor to Pope John XXIII in May 1963, Monsignor Tondini, at that point the official Latinist of the Roman Church, gave an address to the Cardinals. In this address, he expounded the very heart of the Integralist supposition about the world. He condemned the deceased Pope, and remarked that he had received the applause of the world for his attitudes and actions. This very applause, however, was proof for him that John was wrong. The integralist viewpoint on the role of the Church insists that only the opinion of those Catholics who accept the totality of Catholic teaching, counts. Speaking about the enthusiastic applause of the world for John’s open attitude, he said, “Doubt needs to be cast upon this applause. One wonders whether that enthusiasm came from people who were true believers, who accepted all the moral and dogmatic teachings of the Church.” Tondini, of course, regarded John himself as outside that exclusive group of integralist Catholics. This attitude, that even the Pope is less Catholic than the insiders, provides the key to Integralism. Roman Catholic Integralism, just as in all traditions, is essentially a sect based on a criterion of religious purity. That purity is defined by reference to some accepted tradition, but above all, it is defined by obedience to the entirety of the criterion by which the group identifies itself. Integralism allows no room for questioning of any element of whatever has become the defining criterion of that group. To be part of the group, one must accept all and every article of the criterion which is commonly held by the group.